Vedic Age

Early Vedic Age: The Vedic age began in India in about 1500 BC and extend upto 6000 BCE with the coming of the Aryans, who scattered on the plains of northern India. Max Muller believes it an anomaly to regard the race as Aryan because scientifically Aryan connotes nothing but language. The relationship between the race and language of these people with the classical languages of Europe was established by a Bavarian Franz Bopp in 1816.

Aryans developed Vedic culture based on Vedas. The meaning of the word Veda is "knowledge", the best of all knowledge in the eyes of Hindus. It is a collection of hymns, prayers, charms, litanies and sacrificial formulae. There are four Vedas, namely,Rig Veda, Sam Veda, Yajur Veda and Atharva Veda.

Vedic Civilisation

Origin of Indian Music - Samveda

Mention of Word 'Shudra' - Rigveda 10th Mandala

Gayatri Mantra - Rigveda

Mention of word 'Yajna' - Brahmana

Somaras (drink) - Rigveda (9th Mandala)

Varna - Rigveda

Four fold division of Society - Rigveda 10th Mandala

Mention of four Ashrams - Jabala Upanishada

War between Aryan & Dasas - Rigveda

Transmigration of Soul - Brahadaranyka Upanishada

Five divisions of India - Aiteraya Brahamana

Wife and Husband are complementary - Satapathabrahmana

Battle of Ten kings - Rigveda (7th Mandala)

Superiority of Brahmins - Aiteraya Brahmana

Rajanaya - Rigveda 10th Mandala

Marut as Agriculturist - Satpatha Brahmana

Satyameva Jayate - Mundaka upanishada

Pashupath Shiva - Atharveda

Vishnu - Satapatha Brahmana

Conversion between Yam & Nachiketa - Katha Upanishada

Origin of Aryans

Some scholars, such as Max Muller and Dr. Thapar, believe that originally, the Aryans seem to have lived somewhere in the area east of Alps, in the region known as Eurasia, the region of the Caspian Sea and the southern Russian steppes, and gradually dividing into a number of tribes migrated in search of pasture, to Greece and Asia Minor, to Iran and to India. By that time, they came to be known as Aryans. This is proved by some Aryan names mentioned in the Kassite inscriptions of 1600 BC and the Mitanniinscriptions of the fourteenth century BC, found in Iraq which suggest that from Iran a branch of the Aryans moved towards the west.

Original Home of Aryans

Region

Theorist

Asia

Central Asia

Max Muller

Tibet

Dayanand Saraswati

Pamirs

Mayor

Turkistan

Hurz Feld

Bactria

J.C. Rod

Steepes

Brandstein

Europe

Germany

Penka and Hert

Hungry

Giles

Southern Russia

Nehring

West Baltic

Mach

Arctic Region

B.G. Tilak

Russian Steppes

Prof. Belfy

India

Central India

Rajbali Pandey

Kashmir

L.D. Kala

Sapta Sindhu

A.C. Das

Himalayan Foothills

Pt. Laxmidhar Shastri

Other Scholars, such as Ganganath Jha, A.C. Das, Dr. Sampurnanand etc established the Sapta-Sindhu theory of Rig Veda which believe that Aryans were not foreigners but were indigenous people residing in the region comprising modern Punjab and Sindh. This theory has met with criticism, as the historians argue over the vast differences of culture between the Harappans and the Aryans.

Another theory propounded by Lokmanya Tilak suggests the Polar region as the regional homeland of Aryans, Zend Avesta and Rig Veda. Shows peculiar similarities in the terms used for religion and socio-economic context.

Aryans arrival in India

The Aryans came to India in several waves. The earliest wave is represented by the Rig Vedic people who appeared in the subcontinent in about 1500 BC. They came into conflict with the indigenous inhabitants called the Dravidians mentioned as dasa or dasyus in Rig Veda. The Rig Veda mentions the defeat of Sambara by Divodasa, who belonged to the Bharata clan. Possibly the dasyus in the Rig Veda represent the original inhabitants of the country, and an Aryan chief who overpowered them was called Trasadvasyu. The Aryan chief was soft towards the dasas, but strongly hostile to the dasyus. The term dasyuhatya, slaughter of the dasyus, is repeatedly mentioned in the Rig Veda.
Some of the chief tribes of the period were Yadu, Turvasu, Druhyu, Anu Puru, Kuru, Panchala, Bharata and Tritsu. Among the inter-tribal conflicts the most important was the 'Battle of the Ten Kings.'

Dravidians

It is believed that before the coming of the Aryans in India, the greater part of Northern and North-Western India was inhabited by a group of people known as Dravidians.

On arrival of the Aryans, unable to meet their challenge, they gradually moved southwards.

Perhaps, in India, they were first to use rivers for navigation and irrigation

Aryans

The group of Indo-Europeans who moved to Persia and India are known to Aryans

The Aryans are the original inhabitants of Central Asia.

The arrived in India around 1500 BC, though there is an on going debate.

The region where the Aryans settled in India was called Sapta Sindhu (also referred to as the Brahmavarta)

The Aryans established themselves in India by defeating the natives whom they called Dasas or Dasyus

The period when the Aryans first settled in India, is known as Early Vedic Period (1500 BC to 1000 BC)

The Aryans spread to Indo-Gangetic plains in the later Vedic Period and this region came to be known as Aryavarta (1000 BC to 600 BC)

The Aryans were the first people in India to know the use of iron and brought horses along with them.

Rig Vedic Polity

The administrative machinery of the Aryans in the Rig Vedic period worked with the tribal chief in the centre. He was called rajan. Although his post was hereditary, we have also some traces of election by the tribal assembly called the samiti. The king was called the protector of his tribe. He protected its cattle, fought its wars and offered prayers to gods on its behalf.
Several tribal assemblies, such as sabha, samiti, vidatha, and ganamentioned in the Rig Veda exercised deliberative, military and religious functions. Even women attended the sabha and vidatha in Rig Vedic times. But from the political point of view important were the sabha and samiti
In the day-to-day administration, the king was assisted by a few functionaries. The most important functionary seems to have been thepurohita. The two priests who played a major part in the time of Rig Vedawere Vasishtha and Visvamitra. The next important functionary seems to be the senani. Princes received from the people voluntary offering calledbali.
There were cases of theft and burglary, and especially we hear of the theft of cows. Spies were employed to keep an eye on such unsocial activities. The officer who enjoyed authority over the pasture ground was called vrajapati. He led to the heads of the families called Kulapas. or the heads of the fighting hordes called gramanis to battle. The king did not maintain any regular or standing arymy, but in times of war he mustered a militia whose military functions were performed by different tribal groups called vrata, gana, grama, sardha.

Tribal Polity

The chief was the protector of the tribe or Jana

However, he did not possess unlimited powers for he had to reckon with the tribal assemblies

Sabha, Samiti, Vidhata and Gana were the tribal assemblies. Of these, Vidhata was the oldest. These assemblies exercised deliberative, military and religious functions.

The two most important assemblies were the Sabha and Samiti.Samiti was general in nature and less exclusive than Sabha.

Women attended Sabha and Vidhata in Rig Vedic times.

A few non-monarchical states (ganas), are described whose head was Ganapati or Jyestha.

Socio Economic Life in Rig Vedic Period

Tribal Organizatoin: Kinship was the basis of social structure. People gave their primary loyalty to the tribe, which was called jana. Another important term which stands for the tribe in the Rig Veda isvis. Probably the vis was divided into grama or smaller tribal units meant for fighting. When the gramas clashed with one another, it causedsamgrama or war. The term for family (kula) is mentioned rarely in the Rig Veda. It seems that family in early Vedic Phase was indicated by termgriha. Differentiation in family relationship leading to the setting up of seperate households had not proceeded far, and the family was a very large joint unit. It was obviously a patriarchal family headed by the father. Since it was a patriarchal society, the birth was desired again and again.Marriage and Status of Women: The institution of marriage was established, although symbols of primitive practices survived, We also notice the practice of levirate and widow remarriage in the Rig Veda. The status of women was equal to men and they received Upanayana and education, studied Vedas and some of them even rose to the rank of seers composing Vedic hymns. Monogamy was established, though polygamy and polyandry were also known.Varna System: Varna was the term used for colour, and it seems that the Aryans were fair and the indigenous inhabitants dark in complexion. The dasas and dasyus, who were conquered by the Aryans, were treated as slaves and sudras. Gradually, the tribal society was divided into three groups-warriors, priests and the people. The fourth division called the Shudras appeared towards the end of the Rig Veda period. In the age of Rig Veda, divisions based on occupations had started. But this division was not very sharp.Occupation: Their earliest life seems to have been mainly pastoral, agriculture being a secondary occupation. The Aryans did not lead a settled life. Although they used several animals, the horse played the most significant role in their life. The Rig Vedic people possessed better knowledge of agriculture. Ploughshare is mentioned in the earliest part of the Rig Veda though some consider it an interpolation. The term for war in the Rig Veda is gavisthi or 'search for cows'. The Rig Veda mentions such artisans as the carpenter, the chariot-maker, the weaver, the leather worker, the potter, etc. This indicates that they practiced all these crafts. The term, ayas used for copper or bronze shows that metal working was known.

Metals Known to Rig Vedic People

Gold

Hiranya

Iron

Shyama

Copper

Ayas

Diet: The Indo-Aryans, while sharing the ancient Iranian veneration for the cow, felt no scruple about sacrificing both fulls and cows at weddings or on other important occasions. The persons who took part in the sacrifice ate the flesh of the victim, whether bull, cow, or horse. But meat was eaten only as an exception. Milk was an important article of food, and was supplemented by cakes of barley or wheat (yava), vegetables and fruit.Strong Drinks: The people freely indulged in two kinds of intoxicating liquor, called soma and sura. Sura probably was a kind of beer. Soma juice was considered to be particularly acceptable to the Gods, and was offered with elaborate ceremonial. The Sama Veda provides the chants appropriate for the ceremonies.Amusements: Amusements included dancing, music, chariot-racing, and dicing. Gambling with dice is mentioned so frequently in both the Rig Veda and the later documents that the prevalence of the practice is beyond doubt.

Rivers Mentioned in Rig Veda

Rig Vedic Name

New Name

Gomati

Gomal

Krumi

Kurram

Kubha

Kabul

Suvastu

Swat

Sindhu

Indus

Drishadvari

Ghaghar/Chitang

Satudri

Satluj

Vipas

Beas

Parushni

Ravi

Asikni

Chenab

Vitasta

Jhelum

Frequency of Important Words Mentioned in Rig Veda

Word

Times Mentioned

Word

Times Mentioned

Pita

335

Rajya

1

Ashva

315

Kulpa

1

Jana

275

Ganga

1

Mata

234

Samudra

1

Indra

250

Sabha

8

Gau

176

Samiti

9

Vish

171

Grama

13

Vidata

122

Vidatha

122

Brahmana

14

Yamuna

3

Surya

10

Rashtra

10

Kshatriya

9

Krishi

33

Yamuna

3

Sena

20 Approx.

Raja

1

Rudra

3

Sudra

1

Vrihaspati

11

Vaishya

1

Prithavi

1

Rig Vedic Gods

The early Vedic religion was naturalistic. Evidently, there were neither temples nor idols. The mode of prayer was recitation of mantras. Sacrifice was offered for Praja (children), Pasu (cattle) and Dhana (wealth) and not for spritual upliftment or misery.

Early Vedic Religion

Believed in one Supreme God

Did not believe in idol worship

Worshipped the forces of nature as the manifestation of one Supreme God

Vedic Gods have been classified into 3 categories - Terrestrial, Atmospheric and Celestial

Indra, Agni, Varuna, Surya, Rudra, Yama, Soma, Marut, Dyaus, Vayu and Prajanaya. Prithvi, Saraswati, Usha, aditi were female deities. They were not given the same position as male Gods.

People did not worship for spiritual reasons but for the welfare ofPraja & Pashu

Recitation of prayers, chanting of Vedic hymns and sacrifices or yajnas were an important part of the worship.

Rig Vedic Gods

Indra

He was the most important divinity. He played the role of a warlord, leading the Aryan soldiers to victory against the demons. 250 hymns are devoted to him in the Rig Veda. He was associated with thunder and storm and is addressed by various names: Ratheshtha, Jitendra Somapa, Purandra, Varitrahan and Maghayam

Agni

He was the second important divinity. He was intermediary between Gods and men. 200 hymns of the Rig Veda are devoted to him.

Varuna

He was the upholder of Rita or cosmic order or natural order. He personified water.

Soma

He was considered to be the God of plants. An intoxicant drink was also called soma.

Yama

He was the guardian of the world of dead.

Surya

Similar to that of the Greek God Helios

Savitri

The famous Gayatri mantra is addressed to Savitri

Pusan

Lord of jungle path, main function was that of guarding of roads, herdsmen and cattle.

Vishnu

A relatively minor God at that time.

Vayu

Wind God

Dyaus

Father of Heaven

Aditi

Goddess of Eternity

Maruts

Storm Spirits

Gandharvas

Divine Musicians

Ashvins

Healers of diseases and experts in surgical art

Ribhus

Gnomes

Apsaras

Mistresses of Gods

Rudra

An archer of God, whose anger brought disease

Vishvadeva

Intermediate Deities

Aranyani

Goddess of Forest

Usha

Goddess of Dawn

Prithvi

Goddess of Earth

Later Vedic Polity and Economy

Political Organisation: In later Vedic times, the vidatha completely disappeared. The sabha and samiti continued to hold the ground, but their character changed. Women were no longer permitted to sit in the sabha, and it was now dominated by nobles and Brahmanas. The formation of wider kingdoms made the king more powerful. Tribal authority tended to become territorial. The term rashtra, which indicates territory, first appears in this period. The King performed the rajasuya sacrifice, which was supposed to confer supreme power to him. He performed the asvamedha, which meant unquestioned control over an area in which the royal house ran uninterrupted. He also performed the vajapeya or the chariot race, in which the royal chariot was made to win the race against his kinsmen. During this period collection of taxes and tributes, the king officer called sangrihitri.
Even in later Vedic times the king did not possess a standing army. Tribal units were mustered in times of war, and, according to one ritual for success in war, the king had to eat along with his people from the same plate.

Regions and Kings

Eastern King

Samrat

Western King

Suvrat

Northern King

Virat

Southern King

Bhoja

King of middle country

Raja

Imp Ratnins/Officials in Later Vedic Period

Purohita

Chief Priest, in also sometimes referred to as Rashtragopa

Senani

Supreme Commander of army

Vrajapati

Officer-in-Charge of pasture land

Jivagribha

Police Officer

Spasas/Dutas

Spies who also sometimes worked as messengers

Gramani

Head of the village

Kulapati

Head of the family

Madhyamasi

Mediator on disputes

Bhagadugha

Revenue collector

Sangrahitri

Treasurer

Mahishi

Chief Queen

Suta

Charioteer and court minstrel

Govikartana

Keeper of games and forests

Palagala

Messenger

Kshatri

Chamberlain

Akshavapa

Accountant

Sthapati

Chief Justice

Takshan

Carpenter

Kingdoms in the Later Vedic Age

Kingdom

Location

Gandhar

Rawalpindi and Peshawar districts of Western Punjab

Kekaya

On the bank of River Beas, east of Gandhar kingdom

Uttar Madra

Kashmir

Eastern Madra

Near Kangra

Southern Madra

Near Amritsar

Kushinagar

Nothern region of modern Uttar Pradesh

Panchal

Bareilly, Badayun and Farrukhabad districts of modern Uttar Pradesh

Kashi

Modern Varanasi

Koshal

Faizabad region of today's Uttar Pradesh

Occupation: The Aryans now lived a sedentary life, domesticated animal and cultivated on a greater scale than earlier suger-cane. Cattle still constituted the principal form of movable property. Elephants were tamed. However, the idea of private possession of land gradually began to crystallize. Wheat was also cultivated during this period along with barley. Rice is mentioned in sources but was not an important crop at this time. Beans and Sesame and pulses such as Moong, Urad etc. were also known. New arts, artists and craftsmen also emerged i.e. smelters, ironsmiths, carpenters, weavers, leather workers, jewellers, dyers and potters. Trade was also boosted.Pottery: The later Vedic Aryans used four types of pottery- Black and Red Ware, Black Slipped Ware, Painted Grey Ware(PGW), and Red Ware. The black and red earthen pots were used around 600 BC by the people of Koshala. The Aryans knew copper or bronze and Iron. The introduced the PGW in northern India. It consisted of bowls and dishes, which were used either for rituals or for eating or both. These were mostly found to the upper Gangetic basin.Currency: A gold piece of specific weight called Satamana is mentioned in Sathapatha-Brahmana. Nishka was the popular currency. Suvarna and Krishnala were two other classes of coins of circulation. Barter system will continued in spite of the presence of metallic coins. Money-lending was a lucrative trade and the interest on loan was moderately charged. The usurer is mentioned as Kusidin.

Later Vedic Society

Social Organisation: The later Vedic society came to be divided into four varnas called the Brahmanas, rajanyas or kshatriyas, vaisyas and shudras, each varna was assigned with its duty. Brahmanas conducted rituals and sacrifices for their clients and for themselves, and also officiated at the festivals associated with agricultural operations. They prayed for the success of their patron in war, and in return the king pledged not to do any harm to hem. Sometimes, the brahmanas came into conflict with the rajanyas, who represented the order of the warrior-nobles, for position of supremacy. Towards the end of the Vedic period, they began to engage in trade. All the three higher varnas shared one common feature, they were known as Dvijas (twice born), i.e., they were entitled to upanayana or investiture with the sacred thread according to the Vedic mantras. The fourth varna was deprived of the sacred thread ceremony, and with its began the imposition of disabilities on the shudras. Outside the caste-system, there stood two important bodies of men, namely, Vratyas and Nishadas.
According to the Aitareya Brahmana, in relation to the prince, the brahmana is described as a seeker of livelihood and an acceptor of gifts but removable at will. A vaisya is called tribute-paying, meant for being beaten, and to be oppressed at will. The worst position is reserved for the shudra. He is called the servant of another. Certain section of artisans such as rathakara or chariot-maker enjoyed a higher status, and were entitled to the sacred thread ceremony. The term Nagara appears for the first time showing joint beginnings of town life. Women were generally giver a lower position. Although some women theologians took part in philosophic discussions and some queens participated in coronation rituals, ordinarily women were thought to be inferior and subordinate to men.

Types of Marriages in the Later Vedic Age

Brahma

Marriage of a duly dowered girl to a man of the same varna with Vedic rites and rituals

Daiva

Father gives the daughter to the sacrificial priests as part of fee or dakshina.

Arsa

A token bride-price of a cow and a bull is given.

Prajapati

Marriage without dowry and bride-price.

Gandharva

Marriage by the consent of two parties, often clandestine. A special form of it was swayamvara or self choice.

Asura

Marriage by purchase.

Paisacha

It is seduction of a girl while asleep, mentally deranged or drunk, hence it can hardly be called a marriage.

Rakshasa

Marriage by Capture

Marriage: Eight types of marriage were prevalent in the later Vedic age. Of these, four (Brahman, Daiva, Arsa and Prajapati) were generally approved and were permissible to Brahmans. These were religious marriages and were indissoluble.Anuloma Marriage: Marriage of a man below his varna was called Anuloma. It was sanctioned by the sacred texts.Pratiloma Marriage: Pratiloma marriage was the marriage of a girl or women to one lower than her own varna. It was not sanctioned by the sacred texts.Gotra System: The institution of gotra appeared in later Vedic times. Literally, it means the cow-pen or the place where cattle belonging to the whole clan are kept. The gotra has been regarded as a mechanism for widening the socio-political ties, as new relationships were forged between hitherto unrelated people. People began to practisegotra exogamy. No marriage could take place between persons belonging to the same gotra or having the same ancestor.Ashrama System: Ashramas or four stages of life were not well established in early Vedic times. In the post-Vedic texts, we hear of four ashramas: that of brahmachari or student, grihastha or householder, vanaprastha or partial retirement and sanyasa or complete retirement from the world. But only three are mentioned in the later Vedic texts. The last or the fourth stage had not been well-established in Later Vedic times. 4th Ashrama only mentioned in Jabala Upanishad.Food and Drinks: The staple diet was milk and ghee, vegetables, fruit and barely. Wheat was rarely eaten. On ceremonial occasions at a religious feast or the arrival of a guest, a more elaborate meal usually including the flesh of ox, goat, sheep and birds were taken after being washed with sura. Fish and other river animals were also relished upon. The guests were never served vegetarian foods, or at least one non-vegetarian food was compulsory.Dress: Clothes were simple. Two piece clothes were normally worn: uttariya or the upper garment and antariya or the lower garment. There was no difference between the clothes of male and female. Ornaments were used by both the sexes and bangles were worn by privileged few, Shoes were used. Use of oil, comb, mirror razors, hair ointment and a few cosmetics was known.Amusements: Music, both vocal and instrumental, was the major source of amusements. Playing of veena, drum flute, harp and cymbals were more common, also were dance. Chariot-racing and gambling were other sources of amusement.Education: It was for a privileged few. Only Brahamanas and Kshatriyas were allowed to get education. Even women education was discouraged and the study of Vedic literature were forbidden to women in spite of the fact that a few gifted women scholars were present at the time and female teachers were also there.
The subject taught were veda, itihasa, grammer, mathematics etihcs, dialectics, astronomy, military science, fine arts, music and medical science.s

Religion in Later Vedic Period

The two outstanding Rig Vedic gods, Indra and Agni, lost their former importance. On the other hand Prajapati, the creator, came to occupy the supreme position in later Vedic pantheon. Rudra, the god of animals, became important in later Vedic times and Vishnu came to be conceived as the preserver and protector of the people. In addition, some symbolic objects began to be worshipped, and we notice signs of idolatry. Pushan, who was supposed to look after cattle, came to be regarded as the god to the sudras. Important female deities during the Later Vedic Age were: Usha (goddess of Dawn), Aditi (Mother of Gods), Prithvi (Earth Goddess), Aryani (Forest Goddess) and Saraswati (River deity). The mode of worship changed considerably. Prayers continued to be recited, but they ceased to be the dominant mode of placating the gods. Sacrifices became far more important, and they assumed both public and domestic character. The guest were known as the goghna or one who was fed on cattle. The priests who officiated at sacrifices were regarded generously and given dakshinas or gifts.

Chief Priests

The Chief priests who were engaged in performing the sacrifices were:-

Hotri: The invoker, he recited hymns from Rig Veda

Adhvaryu: The executor, he recited hymns from Yajur Veda.

Udgatri: The singer, he recited hymns from Sama Veda

The Chief Priests received voluntary offering from the people calledBali

Important Vedic Rituals

Rajasuya: The King's influence was strengthened by rituals. He performed this sacrifice, which was supposed to confer supreme power on him.

Asvamedha: A King performed the Asvamedha, which meant unquestioned control over the area in which the royal horse ran uninterrupted. The ceremony laster for three days at the end of which horse sacrifice was performed.

Vajapeya: A king performed the Vajpeya or the chariot race, in which the royal chariot was made to win the race against his kinsmen. The ritual lasted for seventeen days and was believed not only to restore the strength of the middle-aged king but also to elevate him from the position to raja of that of samrat

Garbhadhana: A ceremony which is performed to promote conception in women

Pumsayam: This ritual is performed to procure a male child

Semontonayam: It is ritual performed to ensure the safety of the child in the womb.

Jatkarma: It is a birth ceremony performed before the cutting of the umbilical cord.

Culakarma: It is a ritual, also known as tonsure, performed for boys in their third year.

Upanayana: It is an initiation ceremony to confor dvija(twice horn) status of boys of the higher varnas in their eight year.

Vedic Literature

FOUR VEDAS

Samveda

Rhthmic compilation of hymns for Rigveda

"Book for Chants" contains 1,549 hymns, meant to be sung at the 'soma' sacrifice by a special class of Brahmanas called Udgatris. But the Samaveda has very little original value.

Has only 75 fundamental hymns

Karnataka - Jaiminga

Gujarat - Kanthun

Maharashtra - Ranayaniya

Sung by Udgatri

Rigveda

Collection of hymns

Oldest of all vedas

Associated of 1017 hymns or Suktas after adding "Blhilya Sukta" number in 1028

Compiled in 10 'mandalas' & 8 'Akhtaks'.

Also contains the famous Gayatri Mantra

II, III, IV, V, VI & VII are oldest mandalas

I, VIII, IX, X are latest mandalas.

The Tenth "Mandalas" or chapter which has the "Purushasukta" hymn, was probably added later.

Its mantras tell us how the sacrifices were to be performed and what part the "Adhvaryus"- the Brahmanas who performed the manual work in the arrangement of sacrifice were to play at the time of sacrifice.

The vast literature of the Aryans is divided into two parts - Sruti and Smriti

1. Sruti Literature: The word Veda has been divided from the Sanskrit word Ved, which means 'spiritual knowledge'. The Vedas are four in number - Rig Veda, Samaveda, Yajurveda, and Atharvaveda. The Rig Veda contains a references only to the first three Vedas, which suggests that the fourth Veda was composed at some later date.

The Vedic literature is usually divided into three periods:-

The Mantra period when the Samhitas were composed

Brahaman period when the Brahamanas, Upanishads and Aranyakas were composed

the Sutra period.

These three periods succeeded or overlap each other.

Brahmanas are massive prose text which contain speculation of the meaning of the hymns, give precepts for their application, relate stories of their origin in connection with sacrificial rites and explain the secret meaning of the later.

Vedas and their Brahmanas

1.

Rigveda

Aitereya and Kaushitaki

2.

Samaveda

Tandya and Jaiminiya

3.

Yajurveda

Tattiriya and Satpatha

4.

Atharvaveda

Gopatha

The Aranyakas are the concluding parts of the Brahamanas. It doest not lay much stress on rites, rituals and sacrifices, but merely contain the philosophy and mysticism. The lead with the problems of soul, origin and elements of universe and the creation of universe.

Aranyaka

Literarily, it means 'Jungle'

Provides description of Moral Science and Philosophy

Provides details of hermits and saints who lived in Jungles

Give stress on meditation

Protests the system of 'Yajnas'

It would be appropriate to describe Upanishadas as mystic writings. There are 108 Upanishads in all, the most prominent of them being Ish, Prasana, Aitareya, Taittiriya, Chhandogaya, Kathoupanishad, Ishopanishad, Brehadaranyaka, etc.

Upanishada

Literary meaning is 'Satra' (to sit near masters feet) in which Guru offers band of knowledge to their disciples

Is a combination of Tatva-mimansa and philosophy

They are also called "Vedanta"

Primitive upanishada are "Brahadaranyaka" and "Chandogya"

Later Upnishada like "Katha" and "Swetaswatar" have been written in poetic forms.

Brahma is the summary of philosophy, which is the only a 'truth' in the world.

Knowledge awards salvation says Upanishadas

Oldest possibility Narsinghpurvatapani

Latest possibility Allopanishada in Akbar's reign

2. Smriti Literature: Smriti is traditional knowledge and designates almost the entire body of post-Vedic classical Sanskrit literature. Smriti literature generally includes the following overlapping subjects:-

The Vedangas: They refer to certain branches of post-Vedic studies regarded as auxiliary to the Vedas. The Vedangas are conventionally divided into six heading namely:- (i) Kalpa or the ritual canon, including thedharma shastras or legal codes, (ii)Jyotisha or astronomy, (iii) Siksha or phonetics, (iv)Chhanda or metre (v)Nirukta or etymology (vi)Vyakarana (Grammer)

Itihasa: Legendary or semi-legendary works, specifically the Ramayana and Mahabharata and often extended to the Puranas.

Puranas: Being a fairly late description of ancient legends, they are heavily coloured with the superstitions. The Puranas represent the most corrupt form of Hinduism. They are 18 in number

The Eighteen Puranas

1

Brahma Purana

2

Vishnu Purana

3

Shiva Purana

4

Padma Purana

5

Shrimad Bhagwat Purana

6

Agni Purana

7

Narad Purana

8

Markandey Purana

9

Bhavishya Purana

10

Ling Purana

11

Varah Purana

12

Vaman Purana

13

Brahm Vaivertya Purana

14

Shanda Purana

15

Surya Purana

16

Matsya Purana

17

Garuda Purana

18

Brahmand Purana

Upaveda: Also known as the auxiliary Vedas, they deal with medicine, architecture, erotics, archery and various arts and crafts. These were partly derived from original Vedic texts and were traditionally associated with one or other of the Vedas.

Tantras: Tantras are the writings of Shakta or Shaivite sects and also of certain antinomian Buddhist scholars

Agamas: They are scriptures of sectarian Hindus like Vaishnavites, Shaivites and Shaktas.

Upangas: They are a generic name for any collection of treatises although traditionally confined to the philosophical systems of 'Nyaya' and 'Mimansa' - the 'Dharma Sutras' the 'Puranas' and the 'Tantras'